Reconciliatio et paenitentia
Reconciliatio et paenitentia (Latin for Reconciliation and Penance ) is called the Post-Synodal Apostolic Exhortation of Pope John Paul II, which he promulgated on December 2, 1984. It is a summary of the deliberations of the 6th Ordinary Synod of Bishops, held in Rome from 29 September to 29 October 1983. The document bears the subtitle: "Reconciliation and Penance in the mission of the Church today ." The letter is addressed to the bishops, priests and deacons and all the faithful.
- 3.1 Complex of sin 3.1.1 To mortal sin
- 3.1.2 Personal and social sin
Selection of topics
The bishops had recognized the crisis of the Sacrament of Penance for quite some time, they wanted this development, which clearly showed in some parts of the world deal with. It was their goal is the sacrament of penance from the promulgation highlight and promote its appreciation. The reasons for the sharp decline in the practice of confession, to be anchored to the Pope, describes in paragraph 18, appear in the lack of guilt and sin consciousness.
Table of Contents
" To speak of reconciliation and repentance, means an invitation to the men and women of our time, in their own language those words to rediscover with which our Saviour and Master Jesus Christ wanted to start his preaching ," this is the greeting and opening words of the Pope.
Introduction
In the introduction the Pope goes to the "origin and meaning of the document " one, he describes the longing for reconciliation in this " divided world ", and records the " viewing direction of the Synod " on.
Part One
It follows the first part of the topic " Reconciliation and Penance: Order and use of the Church." In the first chapter, beginning with the parable of the prodigal son (Luke 15:11-32 EU), the Pope leads on to the " parable of reconciliation" and then runs in the second chapter, " The sources of reconciliation" out. He explains the importance of "reconciliation through the Church " and "reconciled Church." In the third chapter of the Pope goes to the " initiative of God and the service of the Church," an he says that the " reconciliation of God goes out " and " the Church is the great sacrament of reconciliation" is. The Church is sent to announce the reconciliation and be their sacrament in the world, but there are so supplemented, the Pope also " other ways and forms of reconciliation."
Part Two
The second part, beginning with the words of the Apostle John. "When we say we have no sin, we lead ourselves astray, and the truth is not in us if we confess our sins, he is faithful and just and will forgive us our sins " (1 Jn 1, 8f EU), leading the reader for viewing over sin. Overridden is the second part with the words: "Love is greater than the sin." The " mystery of sin " John Paul II used to in the first chapter and makes a classification of sins, in which he divides into:
- Disobedience to God
- The separation between the brothers
- The personal sin - social sin and ultimately
- Mortal sin - the venial sin.
He also laments the "loss of sin consciousness " to then be reconciled to the theme of " mystery of faith " in the second chapter. In this he emphasized that the "mystery or sacrament of faith Christ himself " is that without the efforts of Christians but can not be realized.
Part Three
In the third part of the Pope on the "ministry of Penance and Reconciliation" comes in and in the first chapter describes the task of the Church in the " promotion of penance and reconciliation " is. He treats the nature of this pastoral task and specifies two essential features:
- To promote the ways and means used by the Church penance and reconciliation
- The actual Sacrament of Penance and Reconciliation
Dialogue and catechesis describes John Paul II as a first resort and the first way to encourage repentance and reconciliation, as a second means he calls the sacrament.
The second chapter is entitled " Sacrament of Penance and Reconciliation " and turning to the main dimensions of this sacrament. The basic fact is mentioned in the sacred books of the Old and New Testament, when it says: "To whom you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained. " In further consideration, the Pope turns to the forms of Bußgottesdienste and repeated the instructions of the Second Vatican Council. This also includes the " celebration of the sacrament with general absolution ".
Trailer
With a " final request " ends Pope John Paul II this Apostolic Letter.
Individual aspects of fundamental importance
Complex of sin
In the sin, the Pope, the man to his Creator, and thus the fulfillment of his own being denied. Sin is about more than the violation of an ethical rule. It is one of the dark secrets of God, that the confirmation of human freedom is possible even against the will of God. Pope John Paul II has, however, re- emphasized the importance and lasting relevance of the distinction between mortal and venial sins, according to the tradition of the Church as a result of the Synod of Bishops.
For mortal sin
That sin is called mortal sin that has a grave matter, such as murder, adultery, larceny, and which is also committed with full knowledge and deliberate consent. Where one of these three conditions is missing it is a venial sin. The mortal sin is equated with the abandonment of the divine communion, the perfect reconciliation and penance is assured the sinner over the fervent repentance.
The Council of Trent obliges the faithful to confess all mortal sins, the terminology between "heavy" and " mortal sin " speaks. The German bishops write " repentance and reconciliation in the life of the Church ":
"Already was therefore distinguished between two forms of sin early: One speaks of ' serious sins ' or ' deadly sins ' if a fundamental refusal to allow the claim of divine grace and love will destroy the new, bestowed in Baptism life itself. "
Personal and social sin
In the Apostolic Letter of Pope distinguishes between personal and social sin. Much is said that sin is always an act of the person may not be passed on to structures and systems. Social sin is now seen as the accumulation of many personal sins. The Pope clarified in paragraph 31, that every sin is personally identifiable and that is why the talk of " social sin " is an analogical concept. It involves "fruit, knotting and aggregation of personal sins " (ibid. 16).
Duties and responsibilities of the confessors
After the Apostolic Letter " must every priest in the years in the seminary for the ministry of the gift of the Sacrament of Penance in parallel to the study of dogmatic theology, moral and pastoral theology are prepared (which is always a single theology ), to the human sciences, the method of dialogue and especially the pastoral conversation " (No. 29). The pope calls for the priest on to emphasize the importance of regular confession, by receiving this regularly, because, as the Pope continues: " When a priest who no longer or only poorly confesses, his priestly being and doing would be very suffer soon, and that would also notice the community of which he is a shepherd " ( No. 31).